Surah 42. Ash-Shura

You can never escape 'Him' on earth, nor do you have any protector or helper besides Allah.

  - Mustafa Khattab

Nor can ye frustrate (aught) (fleeing) through the earth; nor have ye besides Allah anyone to protect or to help. ⁴⁵⁷¹

  - Abdullah Yusuf Ali

Every evil deed or word or thought must have its evil consequences: but if Allah forgives anything,-and He forgives much, yet no one imagine that he has defeated-or can defeat-Allah's. Will or Plan. The only help or protection that is possible is from Allah. Cf. xxix. 22.

And among His signs are the ships like mountains 'sailing' in the sea.

  - Mustafa Khattab

And among His Signs are the ships smooth-running through the ocean (tall) as mountains. ⁴⁵⁷²

  - Abdullah Yusuf Ali

The great and stately ships are appealed to again and again as being among the Signs of Allah, from many aspects. The aspect referred to here is how the great sailing ship runs prosperously as long as "the breath of heaven fills the sail", and what a miserable helpless creature she becomes when she once becomes becalmed. Students of English literature will remember the striking picture which Coleridge draws in his "Rime of the Ancient Mariner." The becalmed ship is as it were in the grip of Death because of the crime which the sailor had committed, and his mind feels psychologically the full force of the Sign. By analogy we can apply this to other craft: the steamer is not free from other dangers of the sea, nor air-craft from numerous dangers of the air.

If He wills, He can calm the wind, leaving the ships motionless on the water. Surely in this are signs for whoever is steadfast, grateful.

  - Mustafa Khattab

If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful. ⁴⁵⁷³

  - Abdullah Yusuf Ali

If we study such Signs in the right spirit, we learn the highest lessons for our spiritual life: on the one hand, patient perseverance with reliance on Allah, and on the other a feeling or attitude of grateful thanks to Allah, that He enables us to achieve so much in spite of our shortcomings, and forgives in us so much that deserves punishment and disaster.

Or He can wreck the ships for what the people have committed- though He forgives much-

  - Mustafa Khattab

Or He can cause them to perish because of the (evil) which (the men) have earned: but much doth He forgive.

  - Abdullah Yusuf Ali

so those who dispute about Our signs may know that they have no refuge.

  - Mustafa Khattab

But let those know who dispute about Our Signs that there is for them no way of escape. ⁴⁵⁷⁴

  - Abdullah Yusuf Ali

If we treat Allah's Signs in the wrong spirit, i.e., contumaciously reject them or constantly dispute about them instead of trying to understand them, we are told that such tactics will avail us nothing. we cannot escape the consequences of our sins. The only way to escape is by repentance on our part and the grant of mercy by Allah.

Whatever 'pleasure' you have been given is 'no more than a fleeting' enjoyment of this worldly life. But what is with Allah is far better and more lasting for those who believe and put their trust in their Lord;

  - Mustafa Khattab

Whatever ye are given (here) is (but) a convenience of this Life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord; ^{4575 4576}

  - Abdullah Yusuf Ali

Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent. In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation. The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent.

The higher and more permanent gifts which come from Allah's Presence are for those who truly worship and serve Allah. These are described by nine of their characteristics: viz. (1) they have Faith: and it follows that (2) they trust in Allah, instead of running after false standards or values: (3) they eschew the more serious offences against Allah's Law, and of course keep clear of any offences against sex (indecencies); (4) while knowing that they are not themselves perfect, they are ready to forgive others, even though they are sorely tried with anger and provocation; for the rest see n. 4578.

who avoid major sins and shameful deeds, and forgive when angered;

  - Mustafa Khattab

Those who avoid the greater crimes and shameful deeds and when they are angry even then forgive; ⁴⁵⁷⁷

  - Abdullah Yusuf Ali

Here we are speaking of the ordinary man or woman who tries to follow Allah's Law: he or she is not perfect, but at least eschews the major breaches of conduct. For those higher in spiritual degree there is of course a stricter standard. But all are entitled to the blessing of Islam, whatever their degree.

who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them;

  - Mustafa Khattab

Those who hearken to their Lord and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; ^{4578 4579}

  - Abdullah Yusuf Ali

Continuing the enumeration of the characteristics described in n. 4576 above, we have the following further qualities in those who wish to serve Allah. (5) They are ready at all times to hearken to Allah's Signs, or to listen to the admonitions of prophets of Allah, and to follow the true Path, as they understand it; (6) they keep personal contact with Allah, by habits of Prayer and Praise; (7) their conduct in life is open and determined by mutual Consultation between those who are entitled to voice, e.g., in private domestic affairs, as between husband and wife, or other responsible members of the household; in affairs of business, as between partners or parties interested; and in State affairs, as between rulers and ruled, or as between different departments of administration, to preserve the unity of administration; (8) they do not forget Charity, or the help due to their weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah has provided for themselves; and (9) when other people use them despitefully, they are not cowed down or terrorised into submission and acceptance of evil, but stand up for their rights within the limits mentioned in verse 40.

"Consultation." This is the key-word of the Sura, and suggests the ideal way in which a good man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a Personality whose development counts in the sight of Allah. See the points in head (7) under n. 4578 above. This principle was applied to its fullest extent by the holy Prophet in his private and public life, and was fully acted upon by the early rulers of Islam. Modern representative government is an attempt-by no means perfect-to apply this principle in State affairs. See my Religious Polity of Islam.

and who enforce justice when wronged.

  - Mustafa Khattab

And those who when an oppressive wrong is inflicted on them (are not cowed but) help and defend themselves. ⁴⁵⁸⁰

  - Abdullah Yusuf Ali

This follows from the high value attached to an individual soul's Personality in Islam. Cf. last note. There are four possible situations that may arise: an individual may have to stand up against an oppressor (1) for his own trampled rights, or (2) for the rights of others within his ken; or (3) a community may have similarly to stand up for its own rights collectively: or (4) for the rights of others. Nos. 2, 3, and 4 are considered highly meritorious for all, though few have the courage or the spirit to rise to so high a standard. No. I is specially liable to abuse on account of man's selfishness; Nos. 2, 3 and 4 are also abused by men pretending to motives of public good when they are serving their own personal interests or idiosyncracies; hence the qualifications mentioned in the next four verses and the notes thereto.

The reward of an evil deed is its equivalent. But whoever pardons and seeks reconciliation, then their reward is with Allah. He certainly does not like the wrongdoers.

  - Mustafa Khattab

The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation His reward is due from Allah: for (Allah) loveth not those who do wrong. ^{4581 4582 4583}

  - Abdullah Yusuf Ali

See last note. When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See xli. 34, and xxiii. 96. You can take steps to prevent repetition, by physical or moral means; the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah. But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self-defence. It occurs in two of the four canonical Gospels (Matt. v. 39, and Luke vi. 29), but we need not therefore assume that it was preached by Jesus.

To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life.

Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah.

There is no blame on those who enforce justice after being wronged.

  - Mustafa Khattab

But indeed if any do help and defend themselves after a wrong (done) to them against such there is no cause of blame. ⁴⁵⁸⁴

  - Abdullah Yusuf Ali

Such people are not to be blamed, though they are following the lower law. The blame is on those who arrogantly ride rough-shod over the land, oppressing people with grievous wrong. See next verse.

Blame is only on those who wrong people and transgress in the land unjustly. It is they who will suffer a painful punishment.

  - Mustafa Khattab

The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land defying right and justice: for such there will be a Penalty grievous. ⁴⁵⁸⁵

  - Abdullah Yusuf Ali

The fact that men seek the lower rather than the higher Law is itself a result of arrogant wrong-doing of which the type was the Pharaoh who claimed to be "your Lord Most High" and oppressed the Israelites, and kept his own people under slavery and subjection, and the false glamour of magic and deception.

And whoever endures patiently and forgives- surely this is a resolve to aspire to.

  - Mustafa Khattab

But indeed if any show patience and forgive that would truly be an exercise of courageous will and resolution in the conduct of affairs. ⁴⁵⁸⁶

  - Abdullah Yusuf Ali

It is harder to be patient and forgive, and yet to get wrongs righted, as was done by the holy Prophet, than to bluster about and "punish the guilty" or "teach them lessons". It may look like futility or lack of purpose, but in reality it is the highest and noblest form of courage and resolution. And it may carry out the purpose of reform and the suppression of evil even better than stem punishment. The gentleness of innocence often "persuades where stronger measures fail." But of course circumstances alter cases, and there is some allowance also to be made for the personal equation of the men you have to deal with: in some cases severity may be called for, but it should be from a strict judicial motive, and not merely from personal anger or spite or any lower motive in disguise.

And whoever Allah leaves to stray will have no guide after Him. You will see the wrongdoers, when they face the torment, pleading, 'Is there any way back 'to the world'?'

  - Mustafa Khattab

For any whom Allah leaves astray there is no protector thereafter and thou wilt see the wrongdoers when in sight of the Penalty Say: "Is there any way (to effect) a return? ⁴⁵⁸⁷

  - Abdullah Yusuf Ali

When the actual consequences of evil are in sight, the foolish sinner wishes that it were possible to get back to the life of probation. But he neglected or abused it and rejected Allah's Grace all the time. How can he then be restored to a closed chapter of his life?

And you will see them exposed to the Fire, fully humbled out of disgrace, stealing glances 'at it'. And the believers will say, 'The 'true' losers are those who have lost themselves and their families on Judgment Day.' The wrongdoers will certainly be in everlasting torment.

  - Mustafa Khattab

And thou wilt see them brought forward to the (Penalty) in a humble frame of mind because of (their) disgrace (and) looking with a stealthy glance. And the Believers will say: "Those are indeed in loss who have given the perdition their own selves and those belonging to them on the Day of Judgement. Behold! truly the wrongdoers are in a lasting Penalty!" ^{4588 4589}

  - Abdullah Yusuf Ali

They were very arrogant in their probationary life. Now they will be humbled to the dust. And they will be in utter despair and misery. They will not be able to see the favours and good things of the other life (Cf. xx. 124-126). Even their misery, which will face them as a terrible Reality, they will only be able to look at askance, so thoroughly cowed will be their spirit.

This will be their thought, and their realised experience: 'after all, any troubles and sorrows, any persecutions and taunts which they suffered in the life of probation from the enemies of truth, were of no consequence; the real loss was that revealed at the Judgment at the restoration of true values; the wicked and the arrogant have lost their own souls, and have brought to perdition all who attached themselves to them and followed their evil ways; and this Penalty is one that will endure! How much more real it is!'